عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ
أَنَّ رَسُولَ اللَّهِ صلى الله عليه و سلم قَالَ "مَنْ كَانَ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ، وَمَنْ كَانَ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ".
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ
On the authority of Abu Hurayrah RA that
The Messenger of Allah SAW said, " Let him who believes in Allah and the Last Day speak good, or keep silent; and let him who believes in Allah and the Last Day be generous to his neighbour; and let him who believes in Allah and the Last Day be generous to his guest.”
[Al-Bukhari] [Muslim]
This hadith connected with the same genre as Hadith #12, encompassing themes of morals, manners, and etiquette.
It embodies the virtues of those who believe in Allah and the Last Day. True believers, as depicted in the hadith, choose to speak good words or remain silent, and they extend kindness and generosity to their neighbours and guests.
Moreover, the hadith underscores two fundamental types of rights: the rights owed to Allah and the rights owed to His worshippers.
The narrator of this hadith, Abu Hurayrah RA has narrated a lot of hadith and undoubtedly the most prolific narrator of hadith, a well-known companion of the Prophet SAW. His profile has been discussed in previous sessions.
Speak Good or Keep Silent
أَنَّ رَسُولَ اللَّهِ صلى الله عليه و سلم قَالَ "مَنْ كَانَ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ
The Messenger of Allah SAW said, " Let him who believes in Allah and the Last Day speak good, or keep silent;
From the rights of Allah and the worshippers of Allah rotate around our knowledge of Allah being ar-Raqib, الرقيب, which means "The Watchful" or "The Observer." It is the universal observer.
This name signifies that Allah is ever-vigilant, observing all that happens in the universe, and nothing escapes His notice. Ar-Raqīb encompasses the ideas of awareness, protection, and constant attention to all actions, thoughts, and occurrences, ensuring that everything is under His watchful eye and divine oversight. It is intrinsically linked to the practice of muraqabah, مراقبة, which involves maintaining awareness of Allah SWT being The Universal Observer.
Understanding Allah as Ar-Raqīb encourages believers to act righteously, avoid sin, and uphold high moral standards, knowing that Allah sees both their actions and intentions. This awareness fosters inner purity and sincerity, aligning one's thoughts and deeds with divine guidance. It involves continuous self-reflection, helping believers regularly assess one’s behaviour to ensure it aligns with Islamic principles.
In acknowledging the rights of Allah Ar-Raqīb, which serves as the foundation for practising muraqabah, and in terms of the aspect of the body, the hardest limbs to manage would be managing the tongue.
The hadith highlighted the tongue being a challenging limb to manage in fulfilling Allah's rights, stressing the importance of speaking good or remaining silent. It emphasises the importance of managing the tongue and guarantees of Paradise for those who guarantee chastity with their private parts and their tongue.
In the Qur’an, Allah SWT says,
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٞ
Not a single word he utters but there is with him a vigilant watcher, ready (to record it). [Qaf 50:18]
The verse indicates that every word spoken is recorded by the angels.
In the Qur’an, Allah SWT mention that,
وَإِنَّ عَلَيۡكُمۡ لَحَٰفِظِينَ (10) كِرَامٗا كَٰتِبِينَ (11) يَعۡلَمُونَ مَا تَفۡعَلُونَ (12)
(10) while there are watchers over you, (11) honourable scribes, (12) who know whatever you do. [al-Infitar 82:10-12]
Hence, in this narration stated that there are two levels in being mindful with the tongue. The best level is when you say a ‘goodly’ word and the next level is to remain silent.
The ‘goodly’ words are being describe in the Quran,
لَّا خَيۡرَ فِي كَثِيرٖ مِّن نَّجۡوَىٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَٰحِۭ بَيۡنَ ٱلنَّاسِۚ وَمَن يَفۡعَلۡ ذَٰلِكَ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمٗا
There is no good in much of their private talks, except for one who enjoins charity, kindness[82], or reconciliation between people. Anyone who does that, seeking Allah’s pleasure, We will give him a great reward [an-nisa’ 4:114]
A goodly word includes enjoining charity, speaking what is normatively right, and facilitating conciliation between people. Goodly words in this verse encourage believers to use their words and deeds for positive purposes, such as promoting charity, kindness, and reconciliation. By doing so, they not only benefit society but also earn spiritual rewards from Allah.
This principle is further emphasised through the hadith discussed. These teachings serve as practical guidance for Muslims to lead a righteous life and earn divine favour.
Speech outside these categories should be limited to what is mubah (permissible) or makruh (disliked), otherwise, it’s better to remain silent. If it’s haram words, then it is wajib (obligatory) to remain silent.
In the hadith narrated by Mu'adh ibn Jabal,
عَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللهُ عَنْهُ قَالَ: قُلْت يَا رَسُولَ اللَّهِ! أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ وَيُبَاعِدْنِي مِنْ النَّارِ، قَالَ: "لَقَدْ سَأَلْت عَنْ عَظِيمٍ، وَإِنَّهُ لَيَسِيرٌ عَلَى مَنْ يَسَّرَهُ اللَّهُ عَلَيْهِ: تَعْبُدُ اللَّهَ لَا تُشْرِكْ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ، وَتُؤْتِي الزَّكَاةَ، وَتَصُومُ رَمَضَانَ، وَتَحُجُّ الْبَيْتَ، ثُمَّ قَالَ: أَلَا أَدُلُّك عَلَى أَبْوَابِ الْخَيْرِ؟ الصَّوْمُ جُنَّةٌ، وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ كَمَا يُطْفِئُ الْمَاءُ النَّارَ، وَصَلَاةُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ، ثُمَّ تَلَا: " تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ " حَتَّى بَلَغَ "يَعْمَلُونَ"،[ 32 سورة السجدة / الأيتان : 16 و 17 ] ثُمَّ قَالَ: أَلَا أُخْبِرُك بِرَأْسِ الْأَمْرِ وَعَمُودِهِ وَذُرْوَةِ سَنَامِهِ؟ قُلْت: بَلَى يَا رَسُولَ اللَّهِ. قَالَ: رَأْسُ الْأَمْرِ الْإِسْلَامُ، وَعَمُودُهُ الصَّلَاةُ، وَذُرْوَةُ سَنَامِهِ الْجِهَادُ، ثُمَّ قَالَ: أَلَا أُخْبِرُك بِمَلَاكِ ذَلِكَ كُلِّهِ؟ فقُلْت: بَلَى يَا رَسُولَ اللَّهِ ! فَأَخَذَ بِلِسَانِهِ وَقَالَ: كُفَّ عَلَيْك هَذَا. قُلْت: يَا نَبِيَّ اللَّهِ وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ؟ فَقَالَ: ثَكِلَتْك أُمُّك وَهَلْ يَكُبُّ النَّاسَ عَلَى وُجُوهِهِمْ -أَوْ قَالَ عَلَى مَنَاخِرِهِمْ- إلَّا حَصَائِدُ أَلْسِنَتِهِمْ؟!"
On the authority of Muadh bin Jabal RA who said:
I said, “O Messenger of Allah, tell me of an act which will take me into Paradise and will keep me away from the Hellfire.”
He SAW said, “You have asked me about a great matter, yet it is easy for him for whom Allah makes it easy: worship Allah, without associating any partners with Him; establish the prayer; pay the zakat; fast in Ramadan; and make the pilgrimage to the House.”
He SAW said, “You have asked me about a great matter, yet it is easy for him for whom Allah makes it easy: worship Allah, without associating any partners with Him; establish the prayer; pay the zakat; fast in Ramadan; and make the pilgrimage to the House.”
Then he SAW said, “Shall I not guide you towards the means of goodness? Fasting is a shield; charity wipes away sin as water extinguishes fire; and the praying of a man in the depths of the night.”
Then he SAW recited: “[Those] who forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah’s cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.” [as-Sajdah, 16-17]
Then he SAW recited: “[Those] who forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah’s cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.” [as-Sajdah, 16-17]
Then he SAW said, “Shall I not inform you of the head of the matter, its pillar and its peak?”
I said, “Yes, O Messenger of Allah.”
He SAW said, “The head of the matter is Islam, its pillar is the prayer and its peak is jihad.”
Then he SAW said, “Shall I not tell you of the foundation of all of that?”
I said, “Yes, O Messenger of Allah.” So he SAW took hold of his tongue and said, “Restrain this.”
I said, “Yes, O Messenger of Allah.”
He SAW said, “The head of the matter is Islam, its pillar is the prayer and its peak is jihad.”
Then he SAW said, “Shall I not tell you of the foundation of all of that?”
I said, “Yes, O Messenger of Allah.” So he SAW took hold of his tongue and said, “Restrain this.”
I said, “O Prophet of Allah, will we be taken to account for what we say with it?”
He SAW said, “May your mother be bereaved of you, O Mu'adh! Is there anything that throws people into Hellfire upon their faces — or: on their noses — except the harvests of their tongues?”
The hadith narrated encapsulates essential teachings of Islam. In this profound narration, the Prophet SAW emphasises monotheism, the cornerstone of Islamic belief, urging believers to worship Allah alone, without associating partners with Him. Additionally, the Prophet stresses the observance of key pillars of Islam which also includes the virtues of fasting, charity, and night prayer.
Furthermore, the Prophet SAW advises on the importance of controlling one's tongue and actions to avoid major sins. It emphasises the significance of self-discipline and mindfulness in leading a righteous life according to Islamic teachings. It teaches us the severity of the matter of the tongue, that it might be small in size but severe in consequence. If it's not managed accordingly, the tongue can lead us to major sins like backbiting, lying, slandering, insincere speech and others.
Beside the tongue, there are other parts of our body that carry the same responsibility.
In a narration,
حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ. وَحَدَّثَنِي خَلِيفَةُ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ، قَالَ النَّبِيُّ صلى الله عليه وسلم " مَنْ تَوَكَّلَ لِي مَا بَيْنَ رِجْلَيْهِ وَمَا بَيْنَ لَحْيَيْهِ، تَوَكَّلْتُ لَهُ بِالْجَنَّةِ ".
Narrated Sahl bin Sa`d:
The Prophet (ﷺ) said, "Whoever guarantees me (the chastity of) what is between his legs (i.e. his private parts), and what is between his jaws (i.e., his tongue), I guarantee him Paradise."
In the above narration, it extends to safeguarding one's private parts, which the Prophet SAW emphasises that whoever commits to protecting both their tongue and their private parts earns a divine guarantee of Paradise. The mention of "what is between his legs" emphasises the importance of maintaining chastity and purity in actions related to intimacy, reflecting the broader Islamic principle of modesty and ethical conduct.
It serves as a reminder of the comprehensive nature of ethical responsibility and the intertwined relationship between physical and verbal behaviour in the pursuit of spiritual excellence. This holistic approach to self-discipline highlights the significance of controlling not just speech but also physical desires. By exercising restraint over these two critical areas, individuals demonstrate a commitment to moral integrity and self-control.
Be Benevolence to the Neighbour
وَمَنْ كَانَ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ جَارَهُ
and let him who believes in Allah and the Last Day be generous to his neighbour;
The next part of the narration is that from the standpoint of eeman is to be benevolence and honour one's neighbour. The word فَلْيُكْرِمْ , is from the word kareem كريم which entails the meaning of being benevolence, noble and honour. From the 99 names of Allah Al-Kareem الكريم reflects His infinite generosity, nobility, and graciousness at a level of excellence far beyond our ability to imagine.
Benevolence to one's neighbour, or this concept of "kareem" towards one's neighbour, encompasses several key aspects. It involves benevolence in speech, ensuring that one does not harm their neighbour with their words. It also includes benevolence in service, being there for them and not causing them any harm through our actions. Additionally, overlooking their faults and refraining from sharing their mistakes with others is also part of being benevolence to neighbours. One should not gossip about their neighbour, saying, "Oh, my neighbour did this or that," or spreading what they have seen. True benevolence means respecting their privacy and not spying on them.
It also includes the act of gifting them, which applies to both Muslims and non-Muslims.
It is reported that Abdullah ibn Amr said, "A sheep was slaughtered for him, and he asked, 'Did you give some of it to our Jewish neighbour? For I heard the Messenger of Allah SAW say, ‘Jibril (Gabriel) kept advising me to treat neighbours well until I thought he would make them my heirs.’"
In the Qur’an, the neighbours have been described based on their level of proximity.
وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ
Worship Allah and do not associate any partners with Him. Be kind to parents, relatives, orphans, the needy, near and distant neighbours, close friends, wayfarers, and slaves whom you own. [an-NIsa’ 4:36]
The term "الجار الملاصق" specifically refers to the neighbour who is immediately adjacent to you. For example, we have the person next to you in Salah, at your office space, in the vehicle, or the home next to your home. This is the neighbour who is literally next to you, and this neighbour has the greatest of the rights of the neighbours.
This classification is emphasised in both the Quran and Hadith, illustrating the importance of being mindful and kind to those in close proximity to us.
In a hadith,
حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ مُحَمَّدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: مَا زَالَ جِبْرِيلُ صلى الله عليه وسلم يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ.
'A'isha reported that the Prophet, may Allah bless him and grant him peace, said, "Jibril, may Allah bless him and grant him peace, kept on recommending that I treat neighbours well until I thought that he would order me to treat them as my heirs."
As for the distance neighbours, الجَارُ الجُنُبِ scholars varies in the distances, but generally suggest that it’s a neighbour who is not physically close to you, possibly living a few houses or blocks away. Despite the physical distance, this neighbour still holds rights and should be treated with kindness and respect.
There’s also a third level of neighbour, which is جيران البلد, neighbours by virtue of being in the same city or town. This extends the concept of neighbourliness to everyone living in the same urban area, emphasising the broader community.
In the Qur’an mentions that
إِن يَنتَهِيٓ ٱلۡمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ۬ وَٱلۡمُرۡجِفُونَ فِى ٱلۡمَدِينَةِ لَنُغۡرِيَنَّكَ بِهِمۡ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَآ إِلَّا قَلِيلً۬ا
If the hypocrites and those in whose hearts is disease and those who spread rumours in [the city of] Medina do not cease, We will surely incite you against them; then they will not remain your neighbours therein except for a little. [ al-Ahzab 33:60]
This verse specifically addresses the hypocrites who were ingrained within the community fabric of Medina, not merely those residing next door. It pertains to the hypocrites intricately woven into the social fabric of Medina, rather than addressing neighbours in a literal sense
This concept of neighbours encompasses various levels of interaction and responsibility. Regardless of their proximity or relation, neighbours deserve benevolence and should not be harmed. Even within the category of next-door neighbours, there are nuanced levels of obligation. For instance, if one neighbour is a blood relative and the other is not, the relative may warrant additional rights. Understanding these distinctions helps us navigate the complexities of neighbourly interactions and fulfil our duties towards them accordingly.
To elaborate, the Quran and Hadith emphasise the importance of maintaining good relations with neighbours, irrespective of their distance. This comprehensive approach ensures that Muslims are aware of their duties towards others in their immediate vicinity as well as those further away. The emphasis is on fostering a sense of community, kindness, and mutual support.
Thus, the Islamic concept of neighbourliness is comprehensive, urging Muslims to extend kindness and support to those around them, fostering a strong, interconnected community.
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Be Benevolence to the Guest
وَمَنْ كَانَ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ
and let him who believes in Allah and the Last Day be generous to his guest.
The narration goes on with the Prophet SAW stating that whoever believes in Allah and the Last Day should honour their guests. The book of Fiqh highlights to us that what's obligatory, wajib, is to serve the guest for a day and night. It is recommended for honouring one’s guest to look after them for three days. Beyond there is an act of charity, sadaqa.
In the hadith mentions that
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، قَالَ حَدَّثَنِي سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِي شُرَيْحٍ الْعَدَوِيِّ، قَالَ سَمِعَتْ أُذُنَاىَ، وَأَبْصَرَتْ، عَيْنَاىَ حِينَ تَكَلَّمَ النَّبِيُّ صلى الله عليه وسلم فَقَالَ " مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ جَائِزَتَهُ ". قَالَ وَمَا جَائِزَتُهُ يَا رَسُولَ اللَّهِ قَالَ " يَوْمٌ وَلَيْلَةٌ وَالضِّيَافَةُ ثَلاَثَةُ أَيَّامٍ، فَمَا كَانَ وَرَاءَ ذَلِكَ فَهْوَ صَدَقَةٌ عَلَيْهِ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ ".
Narrated Abu Shuraih Al-Adawi, My ears heard and my eyes saw the Prophet (ﷺ) when he spoke, "Anybody who believes in Allah and the Last Day, should serve his neighbor generously, and anybody who believes in Allah and the Last Day should serve his guest generously by giving him his reward." It was asked. "What is his reward, O Allah's Messenger (ﷺ)?" He said, "(To be entertained generously) for a day and a night with high quality of food and the guest has the right to be entertained for three days (with ordinary food) and if he stays longer, what he will be provided with will be regarded as Sadaqa (a charitable gift). And anybody who believes in Allah and the Last Day should talk about what is good or keep quiet (i.e. abstain from all kinds of dirty and evil talks).
The scholars of fiqh are referring to this hadith being the towns where there's no hotels and places that are affordable for people to stay in. Hence, it becomes a communal obligation to look after the guest. This is from the eeman, that someone will not be stranded, have a place to sleep, and not left homeless and foodless.
However, should the guest afford to stay in the hotels or elsewhere, this is not obligatory but recommended. If you do it, then obviously you are following this hadith and manifesting your faith. This is a sign of faith in Allah in the last days.
Sometimes we see this today, Subhan Allah, that some people don't accept their guests to stay in a hotel. They say, "No, you'll stay with me," and they don't accept for them to pay for their meal. "We will pay for it, or you eat in my home." This is honouring your guest.
May Allah SWT grant us the ability to us and our family to manifest our faith through acts of kindness and generosity as found in this hadith and may He forgive us for any shortcomings.
The importance of guarding one's tongue is emphasised in Islamic teachings, as it holds immense power to cause harm. The Prophet SAW warned against misuse of the tongue, highlighting the consequences on the Day of Judgment when deeds will be transferred to rectify injustices caused by words. This serves as a reminder to exercise caution in speech and seek forgiveness for any wrongs committed through verbal means.
In challenging times where individuals may test our patience and character, it's crucial to emulate the Prophet's example of maintaining dignity and grace in all interactions. Rather than reacting to others based on their behaviour, strive to uphold noble character regardless of circumstances. This is the true essence of following the Prophet's footsteps, embodying his teachings through actions and demeanour.
As we conclude this session, let's reflect on our journey of learning and growth, striving to embody the teachings of Islam in our daily lives. May Allah grant us strength, guidance, and sincerity on this path, and may we continue to seek His forgiveness and mercy in all our endeavours. Until next time, may peace and blessings be upon you all.
Disclaimer:
Hadith #15 - Islamic Manners
Sheikh Dr. Sajid Umar | STEPS TO JANNAH S3 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.